the history of heresies, and their refutation - Catholic Apologetics ...

6. Origen was an Egyptian, and his early days were spent in Alexandria. His father was St. Leonidas the
Martyr, who had him educated in every branch of sacred and profane literature (12). It is said his own
father held him in the highest veneration, and that often while he slept he used to kiss his bosom, as the
temple where the Holy Ghost dwelt (13). At the age of eighteen he was made Catechist of the Church of
Alexandria, and he discharged his duties so well that the very pagans flocked to hear him. Plutarch, who
afterwards became an illustrious martyr of the faith of Christ, was one of his disciples. In the height of the
persecution he never ceased to assist the confessors of Christ, despising both torments and death. He had
the greatest horror of sensual pleasures, and it is related of him that for fear of offending against chastity,
and to avoid temptation, he mutilated himself, interpreting the 12th verse of the 19th chapter of St.
Matthew in a wrong sense (14). He refuted the Arabians, who denied the immortality of the soul, and
converted Berrillus, as we have already seen, who denied the divinity of Jesus Christ. He also converted
Ambrose from the errors of the Valentinians. He was so desirous of martyrdom, that his mother was
obliged to take away his clothes, to prevent him from going to his father, who was in prison for the faith.
All this, however, was to no purpose; he avoided her vigilance, flew to his father, and when he would not
be allowed to speak to him, he exhorted him by letter to persevere in the faith. At the age of eighteen he
was Prefect of the studies of Alexandria. When he was composing his Commentaries on the Scriptures, he
dictated to seven or eight amanuenses at the same time. He edited different editions of the Scriptures,
compiling the Tetrapla, the Hexapla, and the Octapla, The Tetrapla had four columns in each page; in the
first was the version of the seventy, or Septuagint, in the second that of Aquila, in the third that of
Simmachus, and in the fourth that of Theodotian. The Hexapla had six columns, and, besides the former,
contained the Hebrew text and a Greek translation. Finally, the Octapla contained, besides the former,
two other versions, compiled by some Hebrews. His name was so famous at that time that all the priests
and doctors consulted him in any difficult matter. Presuming too much on his wisdom, he fell into
different errors, by wishing to interpret many texts of Scripture in a mystical, rejecting the literal, sense.
Those, he says, who adhere to the letter of the Scripture will never see the kingdom of God (15), hence we
should seek the spirit of the word, which is hidden and mysterious. He is defended by some; but the
majority condemn him, although he endeavoured to clear himself by saying that he wrote his sentiments
merely as opinions, and subjected them to the judgment of his readers (16).
(12) Nat. Alex. t. 1, ar. 12.
(13) Fleury, I. 5, n. 2; Orsi, l. 5, n. 27.
(14) Nat. Alex. t. 7, nr. 12.
(15) Origen, Stromata, l. 10.
(16) Orsi, l. 6, n. 61.
He was obliged to go into Achaia, a country at that time distracted by various heresies. In his journey he
persuaded two bishops of Palestine whom he visited, that it would be of great service to the Church if he
was ordained priest (17). Yielding to his suggestions they ordained him, and this so displeased
Demetrius, Bishop of Alexandria, that in a council he deposed and excommunicated him. Several other
bishops, however, received him in his misfortunes, and entertained him honourably. Orsi, on the
authority of Eusebius, tells us (18), that, in the persecution of Decius he was imprisoned a long time,
loaded with irons, and a great iron ring on his neck; and that he was not only tortured in the legs in a
horrible manner, but was likewise put on the rack. Dionisius, Eusebius says (19), wrote him a letter, or
rather a small treatise,, to animate and console him; and from that circumstance, Cardinal Orsi (20)
proves the fallacy of Du Pin’s conjecture, that the sentence passed against him by Demetrius, was
enforced under his successors Aracla and Dionisius. Origen did not long survive the torments he endured
in that persecution. He died in Tyre, in the year 253, the sixty-ninth of his age (21).
Bernini tells us, on the authority of St. Epiphanius (22), (thinking, however, that this was foisted into St.
Epiphanius’s works by the enemies of Origen) that he denied the faith by offering incense to idols, to
avoid the indignities and insults inflicted on him by an Ethiopian, and that he was then freed from
prison, and his life spared. After that he went from Alexandria to Jerusalem, and at the request of the
clergy and people went into the pulpit to preach. It happened, however, that opening the book of the
Psalms, to explain them, the first words he read were those of the 49th Psalm : " God said to the sinner,
why dost thou declare my justices and take my covenant into thy mouth ? " Struck dumb with sorrow, he
began to weep bitterly, and left the pulpit without saying a word. Not only St. Epiphanius, but Eusebius
(23) before him, bear witness to Origen’s fall. Although Bernini (24) says this story is quite fabulous, yet
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